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Chapter 13 Bhagwat Geeta

Chapter-13
Kshetra-Kshetra-Gyaana-Vibhaaga-Yog

[01]
Shri Bhagwan uvaacha:
idam shareeram kaunteya k”shetra-mityabhi-dhee-yate
etad-yo vetti-tam praahu-hu kshetra-gyaa-iti tadvida-ha

This body, is called the field [K''shetra]; one who knows this, him [O Arjun], the knowers of truth call “Knower of theField” [K''shetrajana]

[02]
k”shetra-gyam chaapi-maam vidhi sarva-k”shetre-shu bhaarata
k”shetra-kshetra-gyayor-gyaanam yat-taj gyaanam matam mama

And, O Bhaarata, also know Me to be the knower of the Field [k''shetrajana] in the Field [K''shetra]. Knowledge of both the K”shetra and the K”shetrajana is considered by me to be The Knowledge.

[03]
tat-kshetram yac-chayaa drikcha yad-vikaari yatash-chayat
sacha-yo yatpra-bhaavash-cha tat-samaa sename-shrunu

What that K”shetra is, what it is like, what are its evolutes, whence it is,
and also who that k”shetrajana is, and what his powers are, hear from me in a nutshell.

[04]
rishibhir bahu-dhaa geetam chando-bhir vividaii-prithak
brahma-sootra padaish-chaiva hetu-madbhir vinish-chitai-hi

The truth about the K”shetra as well as the K”sherajana has been sung by the seers in manifold ways; it has been stated separately in different Vedic chants and also in the conclusive and reasoned texts of the Bhrama-sootras.

[05]
mahaa-bhootaanya ham-kaaro budhi-ravyakta meva-cha
indriyaani-dashai kamcha pancha chendriya gocha-raaha

The great elements [earth, water, fire, air and ether], the ego, the intellect, the unmanifest [nature], the ten senses [ears, eyes, skin, tongue, nose, hands, feet, mouth, anus and the generative organ], the mind and the five objects of the senses [sound, taste, touch,smell and form].

[06]
ichaa dvesha-ha sukham-dukham samghaa-tash chetanaa-driti-hi
etad k”shetram samaa-sena savi-kaara-mudaa-hritam

Desire, hatred, pleasure, pain, the aggregate [body], consciousness, steadfastness. This is K”shetra – briefly described with its evolutes.

[07]
avaa-nitva-madam bhitvam ahimsaa kshaanti raarja-vam
aachaaryo-paasanam shau-cham sthairya-maatma vini-graha-ha

Absence of pride, freedom from hypocrisy, non-violence, forgiveness, straight-forwardness, service of the preceptor, purity of mind and body, steadfastness, self-control.

[08]
indriyaar-theshu vairaa-gya mana-hamkaara eva-cha
janma-mrityu jaraa-vyaadhi dukha-doshaanu darsha-nam

Dispassion towards the objects of senses, and absence of egoism, constant reflection in
mind of the pain and evil inherent in birth, death, old age and disease.

[09]
asak-tira-nabhishvan-gaha putra-daara grihaadi-shu
nityam-cha sama-chit-tatva mishtaa-nishto papat-tishu

Absence of attachment, absence of self identification with son, wife, home, etc., constant even-mindedness both in favorable and unfavorable circumstances.

[10]
mayi-chaa-nanya-yogena bhaktira-vyabhi chaari-nee
vivikta-desha-she vitvam aratira jana sam-sadi

Unswerving devotion to Me through exclusive attachment of mind, living in secluded places, and distastefor the society of men…

[11]
adhyaatma-gyaana niyat-vam tatva gyaa-naartha darsha-nam
etaj gyaana-miti proktam agyaanam yada-ton yathaa

Constancy in Self knowledge, understanding everywhere the object of true knowledge [God]; all this is declared to be Knowledge [Wisdom]; what is contrary to this is called ignorance.

[12]
geyam yat-tat pravak-shyaami yaj-gyaatvaa mrita-mashnute
anaadi-mat param bramha na-sat-tan naasa-duc-chyate

I will describe that which is to be known and by knowing which, life eternal is gained.
It is Supreme Brahma who is without a beginning and who is said to be neither existent [Sat], nor non-existent [Asat].

[13]
sarva-taha paani-paadam-tat sarvatok-shishiro-mukham
sarva-taha shruti mal-loke sarva-maavritya tish-thati

He has hands and feet everywhere, eyes, head and face everywhere, ears everywhere.
It stands pervading all.

[14]
sar-vendriya gunaa-bhaasam sar-vendriya vivar-jitam
asaktam sarva-brichai-va nir-gunam guna-boktri-cha

Perceiver of all sense-objects, though devoid of all senses; though unattached and attributeless, He is the sustainer of all and the enjoyer of the qualities [three modes of prakriti].

[15]
bahi-rantash-cha bhootaa-naam acharam chara meva-cha
sookshmat-vaat tada-vighye-yam dooras-tham chaanti-kecha-tat

He is without and within all beings, and constitutes both animate and inanimate creation. By reason of His subtlety, He is incomprehensible; He is both at hand and far away.

[16]
avi-bhaktam cha bhooteshu vibhaktam-iva cha-sthitam
bhoota bhartri-cha taj-gyeyam grasi-shnu prabha vishu-cha

Undivided, He exists as if divided in beings; he is to be known as the Sustainer,
Destroyer and Creator of beings.

[17]
jyoti-shaa-mapi taj-jyotis tama-saha para-much-yate
gyaanam gyeyam gyaana-gamyam hridi-sarvasya vish-thitam

The Light of all lights, He is said to be beyond darkness. He is knowledge, the
object of knowledge and the goal of knowledge, and, He is seated in the hearts of all.

[18]
iti-k”shetram tathaa gyaanam gyeyam choktam samaa-sataha
mad-bhakta etad-vigyaa-ya mad-bhaavaa yopa-padyate

Thus, the K”shetra as well as Knowledge and the Object of Knowledge have been briefly
described; knowing this in reality,  My devotee enters into My Being.

[19]
prakritim purusham chaiva vidhya-naadi ubhaa-vapi
vikaa-raams-cha gunaams-chaiva vidhi-prakriti sam-bhavaan

Know nature [Prakriti] and soul [Purusha] to be both without beginning; and know
also that all modifications and gunas are born of nature [prakriti]

[20]
kaarya karana kar-tritve hetuhu prakrti-ruch-yate
purusha-ha sukha-dukhaa-naam bhok-trive hetu-ruchyate

In the production of the effect and the cause, the nature [Prakriti] is said
to be the cause; in the experience of pleasure and pain, the soul is said to be the cause!

[21]
puroosha-ha prakriti-shtho-hi bhoonte prakriti jaan-gunaan
kaaranam guna-sangos-ya sada-sadyoni jan-masu

The soul [Purusa-ha] seated in nature  [Prakriti] experiences the gunas
[qualities] born of prakriti;  attachment to the qualities [gunas] is the cause of his
birth in good and evil wombs!

[22]
upadrash-taanu mantaa-cha bhartaa-bhoktaa maheshvara-ha
para-maat-meti chaa-pyukto dehe-smin puroosha-ha paraha

The soul in this body is said to be the Witness, the Guide, the Sustainer, the Experiencer,
the Great Lord and the Supreme Self.

[23]
ya-evam veti puroo-sham prakritim-cha gunai-saha
sarva-thaa varta-maanopi na-sa-bhooyo bhijaa-yate

He who knows the soul [Purusha] and nature [Prakriti] with its qualities [gunas],
-even though engaged in action in every way, he is not reborn!

[24]
dhyaane-naatmani pash-yanti kechi-daatmaana maat-manaa
anye-saam-kyena yogena karma-yogena chaa-pare

Some, by meditation, behold the Self in the self by the self; others by the Yoga of knowledge and others by the Yoga of action.

[25]
anye-tveva majaanan-taha shritvaan-yebhya upaa-sate
tepi chaati-taran-tyeva mrityum shruti-paraya-naaha

Yet others however, ignorant of this, take to worship by hearing from others; and they too, cross beyond death by their devotion to what they have heard.

[26]
yaavat-samjaa-yate kim-chit sat-tvam-sthaavara janga-mam
k”shetra-k”shetragya sai-yogaat tad-vidhi bharatar-shabha

Whatever being is born, [moving and  unmoving], know it to be from the
union of the Field and the knower of the Field [K''shetra and K''shetrajana], O Arjun.

[27]
samam sarveshu bhooteshu tish-than-tam para-meshvaram
vinash-yatsva vinash-yantam yaha pashyati sa pashyati

Verily he sees, who sees the Supreme Lord as the Imperishable abiding
equally in all perishable beings.

[28]
samam pashyan-hi sarva-tra sama-vasthita meesh-varam
na-hinas-tyaat manaat-maanamtato-yaati paraam-gatim

For, seeing the same Lord dwelling equally in all, he does not destroy the True Self by the self. Such a man then obtains the supreme goal.

[29]
prakrit-yaiva cha-karmaani kriya-maanaani sarva-shaha
yaha pashyati-ta-thaat-maanam akar-taaram sa-pashyati

He who sees that all actions are done by nature [Prakriti] and likewise that the
Self is the non-doer, he verily sees.

[30]
yadaa bhoota-prithag-bhaava mekastha-manu pash-yati
tata-eva-cha vistaaram brahma sampad-yate tadaa

When he sees the diversified existence of beings as centered in the One, and from that it
spreads forth, then he attains Brahma.

[31]
anaa-ditvaan nirguna-tvaat para-maatmaa yamavya-yaha
sharee-rasthopi kaunteya na karoti na lipyate

Being without beginnings and without qualities [gunas], the Supreme Self imperishable though dwelling in the body, neither acts nor gets contaminated, O son of Kunti [Arjun]

[32]
yathaa sarvagatam sauksh-myaad aakaasham-no palip-yate
sarva-traava-sthito dehe tathaat-maano palip-yate

As the all pervading ether is not contaminated by reason of its subtlety, similarly, seated
everywhere, the Self is not contaminated!

[33]
yathaa-prakaasha yat-yekaha kritsnam-loka-mimam ravi-hi
k”shetram-k”shetree tathaa-kritsnam prakaasha yati bhaa-rata

O Bhaarata [Arjun], as the one sun illumines this whole world, so does one Soul illumine the whole k”shetra [Field-body].

[34]
k”shetra-k”shetra gyayo-revam antaram-gyaana chakshu-shaha
bhoota-prakriti moksham-cha ye-vidur yaanti-teparam

They who perceive with the eye of wisdom, this distinction between the Field and the Knower of the Field [k''shetra and K''shetrajana], and the liberation of being from the nature [Prakriti], they go to the Supreme.

[END]

Aum tatsa-diti, Srimad Bhagwad Geeta soopanishat su, brahma vidhyaa yaam,
yog shaastre” Shri Krsna Arjun samvaade, kshetra-kshetra-gyaana-vibhaaga yogo naam,
trayo-dasho-dhyaa-yaha.

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